“Moreover, the very purifying potency of pilgrimages or worship of different demigods is also achieved by the grace of saintly persons. A pilgrimage site becomes a holy place because of the presence of the saintly persons. My dear Śrutadeva, when a person is born as a brāhmaṇa, he immediately becomes the best of all human beings. And if such a brāhmaṇa, remaining self-satisfied, practices austerities, studies the Vedas and engages in My devotional service, as is the duty of the brāhmaṇa—or in other words, if a brāhmaṇa becomes a Vaiṣṇava—how wonderful is his greatness! My feature of four-handed Nārāyaṇa is not so pleasing or dear to Me as is a brāhmaṇa Vaiṣṇava. Brāhmaṇa means "one well conversant with Vedic knowledge." A brāhmaṇa is the insignia of perfect knowledge, and I am the full-fledged manifestation of all gods. Less intelligent men do not understand Me, nor do they understand the influence of the brāhmaṇa Vaiṣṇava. They are influenced by the three modes of material nature and thus dare to criticize Me and My pure devotees. A brāhmaṇa Vaiṣṇava, or a devotee already on the brahminical platform, can realize Me within his heart, and therefore he definitely concludes that the whole cosmic manifestation and its different features are effects of different energies of the Lord. Thus he has a clear conception of the whole material nature and the total material energy, and in every action such a devotee sees Me only, and nothing else.
Influenced by the three modes of material nature
Expressions researched:
"influenced by the external energy, conducted by the three modes of material nature"
|"influenced by the three material modes of nature"
|"influenced by the three modes of material nature"
Srimad-Bhagavatam
SB Canto 1
As stated in the Bhagavad-gītā, there are three divisions of the material spheres, namely the ūrdhva-loka (topmost planets), madhya-loka (midway planets) and adho-loka (downward planets). Beyond the ūrdhva-loka planets, that is to say above the Brahmaloka, are the material coverings of the universes, and above that is the spiritual sky, which is unlimited in expansion, containing unlimited self-illuminated Vaikuṇṭha planets inhabited by God Himself along with His associates, who are all eternally liberated living entities. Śrī Nārada Muni could enter all these planets in both the material and spiritual spheres without restriction, as much as the almighty Lord is free to move personally in any part of His creation. In the material world the living beings are influenced by the three material modes of nature, namely goodness, passion and ignorance. But Śrī Nārada Muni is transcendental to all these material modes, and thus he can travel everywhere unrestricted. He is a liberated spaceman.
The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy. Such degraded fellows can hardly approach the higher planetary systems. Above the heavenly planets there are many other planets also, which only those who are influenced by goodness can reach.
SB Canto 4
Lord Vāsudeva, or Kṛṣṇa, is described in Bhagavad-gītā as Puruṣottama. Actually He is the enjoyer (puruṣa) and the Supreme (uttama) as well. He is the enjoyer of everything—the prakṛti and the puruṣa. Being influenced by the three modes of material nature, the living entity tries to dominate material nature, but actually he is not the puruṣa (enjoyer) but prakṛti, as described in Bhagavad-gītā (7.5): apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām. Thus the jīva, or living entity, is actually prakṛti, or the marginal energy of the Supreme Lord. Being associated with material energy, he tries to lord it over the material nature.
King Purañjana's going to the forest to kill animals is symbolic of the living entity's being driven by the mode of ignorance and thus engaging in different activities for sense gratification. The material body itself indicates that the living entity is already influenced by the three modes of material nature and that he is driven to enjoy material resources. When the body is influenced by the mode of ignorance, its infection becomes very acute. When it is influenced by the mode of passion, the infection is at the symptomatic stage. However, when the body is influenced by the mode of goodness, the materialistic infection becomes purified. The ritualistic ceremonies recommended in religious systems are certainly on the platform of goodness, but because within this material world even the mode of goodness is sometimes polluted by the other qualities (namely passion and ignorance), a man in goodness is sometimes driven by the influence of ignorance.
It is herein described that King Purañjana once went to the forest to kill animals. This means that he, the living entity, came under the influence of the mode of ignorance. The forest in which King Purañjana engaged in hunting was named Pañca-prastha. The word pañca means "five," and this indicates the objects of the five senses. The body has five working senses, namely the hands, the legs, the tongue, the rectum and the genitals. By taking full advantage of these working senses, the body enjoys material life. The chariot is driven by five horses, which represent the five sense organs—namely the eyes, ears, nose, skin and tongue. These sense organs are very easily attracted by the sense objects. Consequently, the horses are described as moving swiftly. On the chariot King Purañjana kept two explosive weapons, which may be compared to ahaṅkāra, or false ego. This false ego is typified by two attitudes: "I am this body" (ahantā), and "Everything in my bodily relationships belongs to me" (mamatā).
The two wheels of the chariot may be compared to the two moving facilities—namely sinful life and religious life. The chariot is decorated with three flags, which represent the three modes of material nature. The five kinds of obstacles, or uneven roads, represent the five kinds of air passing within the body. These are prāṇa, apāna, udāna, samāna and vyāna. The body itself is covered by seven coverings, namely skin, muscle, fat, blood, marrow, bone and semen. The living entity is covered by three subtle material elements and five gross material elements. These are actually obstacles placed before the living entity on the path of liberation from material bondage.
The word raśmi ("rope") in this verse indicates the mind. The word nīḍa is also significant, for nīḍa indicates the nest where a bird takes rest. In this case nīḍa is the heart, where the living entity is situated. The living entity sits in one place only. The causes of his bondage are two: namely lamentation and illusion. In material existence the living entity simply hankers to get something he can never get. Therefore he is in illusion. As a result of being in this illusory situation, the living entity is always lamenting. Thus lamentation and illusion are described herein as dvi-kūbara, the two posts of bondage.
The living entity carries out various desires through five different processes, which indicate the working of the five working senses. The golden ornaments and dress indicate that the living entity is influenced by the quality of rajo-guṇa, passion. One who has a good deal of money or riches is especially driven by the mode of passion. Being influenced by the mode of passion, one desires so many things for enjoyment in this material world. The eleven commanders represent the ten senses and the mind. The mind is always making plans with the ten commanders to enjoy the material world. The forest named Pañca-prastha, where the King went to hunt, is the forest of the five sense objects: form, taste, sound, smell and touch. Thus in these three verses Nārada Muni describes the position of the material body and the encagement of the living entity within it.
The five sense objects, the five sense organs, the five knowledge-acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood.
Here it is also explained that the living entity comes in contact with the sixteen material elements and is influenced by the three modes of material nature. The living entity and this combination of elements combine to form what is called jīva-bhūta, the conditioned soul that struggles hard within material nature. The total material existence is first agitated by the three modes of material nature, and these become the living conditions of the living entity. Thus the subtle and gross bodies develop, and the ingredients are earth, water, fire, air, sky, and so on. According to Śrī Madhvācārya, when consciousness, the living force in the heart, is agitated by the three modes of material nature, then the subtle body of the living entity, consisting of the mind, the sense objects, the five senses that acquire knowledge and the five senses for acting in the material condition, becomes possible.
SB Canto 5
The great sage Śukadeva Gosvāmī said: My dear King, in this material world there are three kinds of activities—those in the mode of goodness, the mode of passion and the mode of ignorance. Because all people are influenced by the three modes of material nature, the results of their activities are also divided into three. One who acts in the mode of goodness is religious and happy, one who acts in passion achieves mixed misery and happiness, and one who acts under the influence of ignorance is always unhappy and lives like an animal. Because of the varying degrees to which the living entities are influenced by the different modes of nature, their destinations are also of different varieties.
SB Canto 9
O scion of Bharata (Arjuna), O conqueror of the foe, all living entities are born into delusion, overcome by the dualities of desire and hate." (BG 7.27) All living beings in the material world are influenced by the three modes of material nature. Even Lord Brahmā is in the mode of goodness. Similarly, the demigods are generally in the mode of passion, and living entities lower than the demigods, such as human beings and animals, are in the mode of ignorance, or in mixed goodness, passion and ignorance.
My Lord, You are fully situated in everyone's heart, but the living entities, covered by the material body, cannot see You, for they are influenced by the external energy, conducted by the three modes of material nature. Their intelligence being covered by sattva-guṇa, rajo-guṇa and tamo-guṇa, they can see only the actions and reactions of these three modes of material nature. Because of the actions and reactions of the mode of ignorance, whether the living entities are awake or sleeping, they can see only the workings of material nature; they cannot see Your Lordship.
SB Canto 10.1 to 10.13
demigods prayed, "without Your appearing as Kṛṣṇa, as You are, neither ajñāna-bhidā (the nescience of speculative knowledge) nor vijñānam would be realized. Ajñāna-bhidāpamārjanam—by Your appearance the speculative knowledge of ignorance will be vanquished, and the real, experienced knowledge of authorities like Lord Brahmā will be established. Men influenced by the three modes of material nature imagine their own God according to the modes of material nature. In this way God is presented in various ways, but Your appearance will establish what the real form of God is."
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Lectures
Philosophy Discussions
Prabhupāda: That is explained in the Bhagavad-gītā very nicely, that the soul is in this material world, and he is influenced by the three modes of material nature. So according to his position under the influence of three different kinds of modes, he is getting this body. It is on account of his free will.
| Page Title: | Influenced by the three modes of material nature |
| Compiler: | Labangalatika, Ananda Sri, Sureshwardas, Matea |
| Created: | 24 of Apr, 2010 |
| Totals by Section: | BG=0, SB=10, CC=0, OB=1, Lec=1, Con=0, Let=0 |
| No. of Quotes: | 12 |